04832nam 2200769 a 450 991046410910332120211004233906.01-283-89765-20-8122-0693-210.9783/9780812206937(CKB)3240000000064754(OCoLC)822890083(CaPaEBR)ebrary10642167(SSID)ssj0000631143(PQKBManifestationID)11372262(PQKBTitleCode)TC0000631143(PQKBWorkID)10590646(PQKB)10127511(MiAaPQ)EBC3441832(OCoLC)794700707(MdBmJHUP)muse17960(DE-B1597)449485(OCoLC)979910439(DE-B1597)9780812206937(Au-PeEL)EBL3441832(CaPaEBR)ebr10642167(CaONFJC)MIL421015(EXLCZ)99324000000006475420110608d2012 uy 0engurcn|||||||||txtccrThe bride of Christ goes to hell[electronic resource] metaphor and embodiment in the lives of pious women, 200-1500 /Dyan Elliott1st ed.Philadelphia University of Pennsylvania Pressc20121 online resource (477 p.)The Middle Ages seriesBibliographic Level Mode of Issuance: Monograph0-8122-4358-7 Includes bibliographical references (p. [409]-450) and index.Front matter --Contents --Introduction --Chapter 1. A Match Made in Heaven --Chapter 2. The Church Fathers and the Embodied Bride --Chapter 3. The Barbarian Queen --Chapter 4. An Age of Affect, 1050-1200 (1) --Chapter 5. An Age of Affect, 1050-1200 (2) --Chapter 6. The Eroticized Bride of Hagiography --Chapter 7. Descent into Hell --Conclusion --Abbreviations --Notes --Bibliography --IndexThe early Christian writer Tertullian first applied the epithet "bride of Christ" to the uppity virgins of Carthage as a means of enforcing female obedience. Henceforth, the virgin as Christ's spouse was expected to manifest matronly modesty and due submission, hobbling virginity's ancient capacity to destabilize gender roles. In the early Middle Ages, the focus on virginity and the attendant anxiety over its possible loss reinforced the emphasis on claustration in female religious communities, while also profoundly disparaging the nonvirginal members of a given community. With the rising importance of intentionality in determining a person's spiritual profile in the high Middle Ages, the title of bride could be applied and appropriated to laywomen who were nonvirgins as well. Such instances of democratization coincided with the rise of bridal mysticism and a progressive somatization of female spirituality. These factors helped cultivate an increasingly literal and eroticized discourse: women began to undergo mystical enactments of their union with Christ, including ecstatic consummations and vivid phantom pregnancies. Female mystics also became increasingly intimate with their confessors and other clerical confidants, who were sometimes represented as stand-ins for the celestial bridegroom. The dramatic merging of the spiritual and physical in female expressions of religiosity made church authorities fearful, an anxiety that would coalesce around the figure of the witch and her carnal induction into the Sabbath.Middle Ages series.VirginityReligious aspectsChristianityHistory of doctrinesEarly church, ca. 30-600VirginityReligious aspectsChristianityHistory of doctrinesMiddle Ages, 600-1500MarriageReligious aspectsChristianityHistory of doctrinesEarly church, ca. 30-600MarriageReligious aspectsChristianityHistory of doctrinesMiddle Ages, 600-1500Women in ChristianityHistoryEarly church, ca. 30-600Women in ChristianityHistoryMiddle Ages, 600-1500Electronic books.VirginityReligious aspectsChristianityHistory of doctrinesVirginityReligious aspectsChristianityHistory of doctrinesMarriageReligious aspectsChristianityHistory of doctrinesMarriageReligious aspectsChristianityHistory of doctrinesWomen in ChristianityHistoryWomen in ChristianityHistory241/.660820940902Elliott Dyan1954-845302MiAaPQMiAaPQMiAaPQBOOK9910464109103321The bride of Christ goes to hell2492345UNINA